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Once the footage is online people like Ethar El-Katatney, executive producer of AJ+, pick it up, and try to work out how they can tell the next story from Syria.“All of the footage I am looking at today looks the same as the footage I saw a year ago and it’s the same dust, and blood, and screaming, and hospital rooms and hospital floors,” El-Katatney told BuzzFeed News. “It has become normalized.”

human brains are incapable of coping with prolonged catastrophes, a phenomenon called “psychic numbing.”

In the final two months of 2016, as the four-year siege of the rebel-held city of Aleppo ended in brutal fashion, the four more-shared stories were all shared more than 300,000 times. The best performing story (about how people could help civilians trapped in Aleppo) was shared more than half a million times, almost entirely on Facebook.However, in January and February this year, as the Syrian regime and Russian forces bombarded the enclave of Eastern Ghouta, the most viral piece across all publishers (a BBC News article about children struggling to survive) was shared just 42,000 times.

“We have hit a ceiling in shocking people,” El-Katatney said. “From [a] pool of blood, or a dying child, and now people have come across severed limbs, decapitation. I don’t think there is anything that I can show that will shock anyone, no matter what it is.

the more death and destruction you see, on social media for example, the more your feelings of empathy actually decreases. “One plus one is less than two,” in this situation, he said.“We do numb to repeated photographs, just like we numb to increasing numbers of individuals,”

almost half a million people have been killed, 5 million more have fled the country, and 6 million have been displaced internally

Decisions made by US President Donald Trump’s administration have contributed to keeping the conflict from the international community’s attention. Despite bombing Syria, Trump’s only focus in the country has been ISIS, leaving a vacuum that has been occupied fully by Vladimir Putin’s Russian forces, who have worked together with the regime of Bashar al-Assad to bombard the remaining rebels, like those in besieged Eastern Ghouta.

"I think the world is frustrated by the actions of the major powers," said Salwa Aksoy, vice president of the National Coalition of Syrian Revolution and Opposition Forces. "The struggle has lasted so long, and the scale of the war crimes has reached a level where there is just too much pain for the international community to look at it,”

“All of our calls to protect children inside Syria have gone unheeded,” she said.“People are genuinely upset, if not angry or outraged, about what is happening now in Syria. For that I have no doubt about,’ she said. “There is, however, a certain element of fatigue among people about the suffering and the continuous horror stories. I think a lot of people feel helpless over what is happening and not being able to stop the bloodshed in Syria.”

“What kind of ways can we cover Syria that we haven’t done a thousand times before, whether it is with footage or with the scripting? And sometimes we fail. Sometimes there just really is nothing.”For Adam, messaging from a rooftop elsewhere in Ghouta, he could see the people not retweeting his stories, but he could also hear the shelling continue. “Today, like always bombing, airstrikes, and people killed. Like every day,” he said.“But no one cares.”

UNIFIL makes a precarious model for conflict management. Despite its successes, both Israel and Hezbollah routinely attack UNIFIL’s legitimacy in public. The population of southern Lebanon expresses widespread skepticism about the peacekeeping mission’s intentions and loyalties, despite the benefits they reap from UNIFIL, which not only reduces conflict but serves as the area’s largest employer.11 Many residents of southern Lebanon and supporters of Hezbollah believe that UNIFIL serves Israeli and American interests and is unlikely to act to protect civilians during future conflicts

The original UNIFIL mission deployed in 1978 with three missions: to confirm Israel’s withdrawal from southern Lebanon, to restore “international peace and security,” and to restore the authority of the government of Lebanon in the border region. None of these missions were achieved. Israel never fully withdrew, and in 1982 extended its occupation deeper into Lebanese territory. On the Lebanese side, state authority no longer existed, as the nation was riven by the 1975–90 civil war. A quisling militia eventually known as the South Lebanon Army served as an Israeli proxy.13 Hezbollah formed in 1982 in response to the Israeli occupation, and over the following decade grew into the dominant local force fighting Israel. Lebanon’s national army was reconstituted after the Taif Agreement of 1989 paved the way for an end to the country’s civil war. Even as other militias disbanded or had their fighters absorbed into the regular military, Hezbollah alone maintained an autonomous militia. Israel still occupied about one-tenth of Lebanon’s territory, along the southern border, and Hezbollah continued to lead the armed resistance. In 2000, Israel finally withdrew from most of Lebanese territory, but continued to occupy high ground on the mountain of Jabal al-Sheikh, known as Shebaa Farms, as well as the village of Ghajar, which contains critical water sources.14 Later, it also claimed some Lebanese territorial waters in an area where underwater oil and gas exploration is underway.15 Citing Israel’s continuing occupation, as well as the Israeli air force’s daily overflights of Lebanon, Hezbollah spurned calls from some of its Lebanese rivals to disarm or integrate into the national army.16 Tensions regularly flared along the border, and finally boiled over into war in July 2006.

Initially, Hezbollah preferred a UN resolution that would leave it sovereign in southern Lebanon. But Lebanon’s government, and significant quarters of Lebanese public opinion, wanted to reassert state sovereignty in the zone of southern Lebanon that hitherto had been solely under Hezbollah’s control. Israel and the United States, by contrast, entered the cease-fire negotiations with unrealistic hopes that they could achieve through peacekeeping what they had failed to do through violence: disarm Hezbollah

UNSCR 1701, which led to a cessation of hostilities on August 14, 2006

Immediately upon implementing the cease-fire, UNIFIL peacekeepers initiated a process that was not specified in the new mandate but which has become, in the eleven years since the cessation of hostilities until the time of this writing, the most successful element of the mission: the standing, direct negotiations between the Israeli and Lebanese militaries, under UN auspices

this somewhat informal mechanism has now met more than one hundred times without a single walkout from either side. It appears to be the only place where Israeli and Lebanese officials formally and directly interact

In the context of the Middle East, this forum is especially remarkable. Most of the region’s running conflicts lack even tactical communication between adversaries. Relatively straightforward arrangements such as temporary cease-fires, prisoner exchanges, or safe passage for civilians have been tortuous and at times virtually impossible in regional conflicts. Belligerents often refuse to recognize each other even on a most basic level. If Israel and Lebanon (and, by extension, Hezbollah) have managed to build a rudimentary channel despite their history and the political obstacles to communication, then perhaps—using a similar approach—other belligerents in the region might also inaugurate conflict-­management channels or CBMs.

Its approximately 10,500 troops generate economic activity for southern Lebanon; after the Lebanese government, UNIFIL is the largest employer in the area.

Hezbollah is a regional military power, operating in tandem with Iran as infantry or trainers in Iraq, Yemen, and possibly elsewhere. In Syria, Hezbollah has played perhaps the most critical military role on the government’s side. Inside Lebanon, Hezbollah has moved from being a strong faction to being the strongest, today holding the balance of power domestically, with the ability to dominate the complex political negotiations that determine who holds the presidency. In 2013, the European Union as a whole joined Israel, the United States, and some individual European governments in listing Hezbollah’s “armed wing” as a terrorist group. (Hezbollah itself denies it has any separate armed wing, making such a designation tantamount to naming the entire organization.)

UNIFIL’s best direct relationship is with the Lebanese Army. It cannot officially communicate with Hezbollah, and its channels to the Israeli military, while stronger than before 2006, are still limited

On one hand, Hezbollah and Israel have both benefited from UNIFIL’s core functions: development projects for poor denizens of the border region; demarcation of the Blue Line; deconfliction, de-escalation, conflict management, and communication between belligerents; intelligence gathering; and a unique forum in which armies from two nations at war routinely meet for direct talks and resolve technical issues even as the political conflict between their governments continues unabated. On the other hand, both belligerents routinely have undermined UNIFIL, attacking its legitimacy and performance in public forums while praising it in private; engaging in prohibited military operations; and refusing to extend any political support to the negotiations that they joined at a military level.

“It’s a conflict-management institution, not a conflict-resolution institution,” observed Timur Goksel, a UNIFIL veteran who worked with the mission over the course of two decades and has been based in both Israel and Lebanon. “It offers adversaries a way out. They can use UNIFIL as an excuse. It opens a way out of major conflict. This is what UNIFIL is all about.”

The disputed village of Ghajar, which has long been a flashpoint between the two sides, exemplifies the limits of the existing channels of communication and negotiation. The Blue Line passes directly through the village. Its inhabitants are Alawites who previously lived under Syrian rule on territory that today is claimed by Lebanon.36 Israel currently controls the entire village. Israeli presence in the northern half of Ghajar entails a permanent violation of the Blue Line. The situation is further complicated by the lack of pressure from the village’s residents, who appear content to operate as part of Israel. Israel has committed in principle to withdrawing from the northern portion of the village, but the details of how to do that have eluded all parties.37

Hezbollah operates in southern Lebanon with full independence. It might defer to the Lebanese Army or UNIFIL in order to avoid embarrassment or minor mishaps, but it can freely circumvent even the most symbolic of checks

Hezbollah continues to hold sovereign power of arms and operates without limitation from the government of Lebanon, UNIFIL, or any other force

Hezbollah has greatly increased its military capacity since joining the Syrian war as a pivotal combatant in 2012. The Lebanese nonstate actor has emerged as the premier urban combat and infantry force on the side of the Syrian government. It has engaged in wide-scale maneuver warfare, and has engaged in integrated warfare, involving air force support, with professional forces from Iran, Russia, and Syria. Hezbollah has helped form new militias and has led coordinated assaults with militia support involving groups and fighters from Afghanistan, Iraq, Iran, Lebanon, Syria, and elsewhere.45 Reports suggest that Hezbollah has also acquired a new arsenal of long-range missiles and land-to-sea missiles, which greatly increases its deterrent capacity against Israel and could enable it to threaten more Israeli targets than it could in 2006

With the Syrian war potentially entering a closing phase, from which Hezbollah and the Syrian government will emerge victorious, several analysts have refocused their attention on the latent Israel-Hezbollah conflict

Israel and Lebanon are formally still at war, and no closer to a permanent cease-fire than they were when UNSCR 1701 came into force on August 14, 2006. Whereas the Israeli government and military are unitary actors on one side of the Blue Line, the other side has a bedeviling array of potential belligerents with competing interests. These possible participants include but are not limited to Hezbollah, the Lebanese government, Palestinian factions, the Syrian government, and possibly some Syrian rebel factions, although most Syrian rebels in the Golan have either cooperated with Israel or remained neutral. UNIFIL can call the Lebanese Army to settle a crisis, but then must rely on the Lebanese Army, itself strained by pressures stemming from the war in Syria, to make effective contact with other players

Whether technical talks and a bare-bones conflict-management channel can, in fact, shift the political opportunities is precisely the question raised by UNIFIL’s record since 2006. UNIFIL’s example suggests that military-military talks have utility but are unlikely to drive political resolution. The UNIFIL model may be a promising approach for conflicts between belligerents with strained or nonexistent diplomatic relations, but it is a model for managing conflict and avoiding unintended escalations, not for resolving conflict and reversing escalations that are intentional or are based on mistrust and miscalculation

“It’s the only mission that speaks to two countries that are still at war,” noted one UNIFIL official. “This works if parties don’t want to go to war. It can’t prevent a war from happening.”

Unless a government or nonstate actor has openly and expressly deputized a military channel to negotiate a political resolution, there is no evidence that technical talks will prompt a political dialogue—simply because some participants hope for it to do so—much less a resolution

UNIFIL’s record as an arbiter or honest broker does not appear to have changed any policy position on the part of Hezbollah or the government of Israel. A technical channel cannot create a new political climate

UNIFIL’s conflict-management paradigm may, paradoxically, increase risks by leaving political problems unresolved. “There is no doubt the UNIFIL mission has acted as shock absorber for local tensions and maintained a negative peace, that is, it has prevented the escalation of minor incidents into large-scale conflict,” the researcher Vanessa Newby concluded after conducting fifty interviews of UNIFIL officials and others who deal with the mission.54 “But its presence appears to be sustaining the conditions of conflict more than it is resolving them.”

successfully bolstered the Lebanese military’s function and standing as a state institution

If either Hezbollah or Israel shifted its cost-benefit calculus and decided it was more preferable to go to war than maintain the status quo (as Israel had in advance of the summer of 2006), then UNIFIL’s mechanisms would provide almost no peacemaking or conflict-avoidance potential

Many of the Middle East’s conflict areas are plagued with similar problems and thus are ripe for UNIFIL-like channels, managed by neutral third parties that can avoid accidental escalations, act as a clearing house for airing grievances and seeking technical solutions to relatively small technical problems, and potentially manage aspects of open conflict if it emerges. Such channels could pave the way for delivering humanitarian aid in Yemen or exchanging prisoners in Syria. The model is for a standing body that is not ad hoc nor of limited duration, and thus can establish trust over multiple iterations of dialogue and conflict management.

the UNIFIL case illustrates the broader problem with applying a military (or security, or conflict-management) paradigm to inherently political problems. Such a forum can be an effective long-term intermediary, but only for tactical matters. The conflict between Israel and Hezbollah is a political one

The field of critical security studies has pushed the field of academic political science to incorporate political concerns into its definition of security, but minimized the hard security concerns that make life dangerous in conflict zones.55 The balance of security and politics is not merely a theoretical concern; it drives the persistence of deadly conflict in the Middle East. Both hard security and political grievance must be addressed, even if unfairly, in order to resolve a conflict. A similar dynamic shapes the need to address process as well as policy. A satisfactory forum is required for belligerents to talk at all. Forums like UNIFIL, or the Madrid Peace Conference (where parties to the Israeli-Palestinian conflict met in 1991), create the space and relationships that are a precondition for any substantial negotiation. Yet process does not suffice if no common policy framework can be reached on the central matters of dispute. No amount of tripartite meetings at the UNIFIL headquarters will compel the political leadership in Israel or Hezbollah to reformulate their core goals

The Middle East needs more UNIFILs, but it is crucial to keep in mind the limitations of a conflict-management approach if such forums are to be useful for advancing long-term security. They are no substitute for politics.

Tesfay says he left Eritrea at a young age to escape forced military service. Eritreans can be conscripted for decades at a time, which is often indistinguishable from slave labor. After five years in Israel, he was imprisoned in Holot for a year. That’s when he decided to leave. Since arriving in Uganda he has struggled to survive without any legal status or support. His savings, as well as the money he received as a departure grant from Israel, didn’t last him very long. Today he lives on the street. He says he has been robbed five times since he arrived. As a foreigner, he is easy prey.

Uganda, a country of 40 million people, actually takes in a large number of refugees — around 1.4 million of them. The thousands of “Israeli” refugees, however, cannot go to refugee camps. They are undocumented, and their chances of finding even the most menial kind of work are almost nonexistent.

“Either the agreement involves transfer through the country, without the possibility of residency, or the government is so embarrassed by the existence of this agreement with Israel that it has not set up any system for absorbing the refugees and will not give them legal status.”

“I understood that Israel is simply committing crimes. According to all of the testimonies from people who were deported, as well as from international aid organizations and local groups, people arrive in Rwanda and are basically smuggled into the country from the airport. They don’t even pass border control in an orderly way. They have no means of appealing to a court. They cannot request status or anything like it. Then they are smuggled again. They are stuck in these two countries without any status.”

“They told me ‘welcome,’ and gave me a month-long visa,” Dawit recalls. He says he moved to Petah Tikva and spent most of his time working for a local grocer. Dawit was on good terms with his boss and made friends with a number of Israelis, many of whom he still keeps in touch with by telephone, he says, smiling, but with a sense of loss. “I lived with Israelis and [Israel] is like my second country. They love me and I love them. I was successful at my job. I loved life.” “After four-and-a-half years [in Israel],” Dawit continues, “I was told that I had to go to Holot or to a third country. I did an interview at Holot, but then decided not to go. I continued to work.” Dawit’s boss kept him on for three more years but the deportations, the new laws targeting asylum seekers, and pressure from the government all took their toll. A few months ago, Dawit’s boss told him he couldn’t work there anymore.

The detained refugees seem moved by the fact that two Israeli parliamentarians traveled to see with their own eyes what awaits them there.

“Why should Uganda take in the people Israel doesn’t want?” asks Ssemujju Ibrahim Nganda, a Ugandan member of parliament

“Uganda will not become a dumping ground that whoever thinks they cannot host people — that you throw them in another country.”

Rwanda is not a final destination for the refugees Israel is sending there. There is a well-oiled machine that pushes them out of the country as soon as possible. Of the several thousand asylum seekers that Israel has already deported to Rwanda, we are told that only eight remain there. The rest crossed the border into neighboring Uganda

Israeli drones are unmarked, and the Israeli jets and helicopters cover up their markings. Some fly circuitous routes to create the impression that they are based in the Egyptian mainland

In Israel, military censors restrict public reports of the airstrikes

The Egyptian government has declared the North Sinai a closed military zone, barring journalists from gathering information there

Mr. Sisi, then the defense minister, ousted Mr. Morsi in a military takeover. Israel welcomed the change in government, and urged Washington to accept it. That solidified the partnership between the generals on both sides of the border

In November, 2014, Ansar Beit al Maqdis formally declared itself the Sinai Province branch of the Islamic State. On July 1, 2015, the militants briefly captured control of a North Sinai town, Sheikh Zuwaid, and retreated only after Egyptian jets and helicopters struck the town, state news agencies said. Then, at the end of October, the militants brought down the Russian charter jet, killing all 224 people on board. Advertisement Continue reading the main story It was around the time of those ominous milestones, in late 2015, that Israel began its wave of airstrikes, the American officials said, which they credit with killing a long roster of militant leaders.

They moved into hitting softer targets like Christians in Sinai, churches in the Nile Valley or other Muslims they view as heretics. In November 2017, the militants killed 311 worshipers at a Sufi mosque in the North Sinai.

Zack Gold, a researcher specializing in the North Sinai who has worked in Israel, compared the airstrikes to Israel’s nuclear weapons program — also an open secret.“The Israeli strikes inside of Egypt are almost at the same level, he said. “Every time anyone says anything about the nuclear program, they have to jokingly add ‘according to the foreign press.’ Israel’s main strategic interest in Egypt is stability, and they believe that open disclosure would threaten that stability.”

the company produces 600,000 liters of beer each year and exports to 12 countries— including Japan, Germany, and the US

“We were determined to show the whole world that Palestinians are normal and want the right to practice our daily needs—to have a beer, to go to school, to have running water,”

The inequalities of water access on Israeli settlements, built on land captured in the 1967 war, can be extreme. Despite the population nearly doubling, Palestinians today survive on the amount of water allocated to them in the Interim Agreement of 1995. Contrary to the unfulfilled promise of a ‘temporary’ 5-year period before the establishment of a Palestinian state, Israel continues to retain 87% of water for exclusive use, controlling every well and pipeline in the West Bank. Since beer is almost 95% water, Taybeh brewery struggles under these restrictions.

“We have three settlements on Taybeh land and they have priority access to the water. We cannot schedule any brewing days because we never know when water will be available,”

“I don’t think that any brewery in the world has ever had to take beer through checkpoints on a donkey. We did it. Because there was a bar that said, ‘I want Taybeh.’ The roads were closed and no cars could pass.”

Taybeh has figured out how to eke out beer from less than 4 liters, reusing the water multiple times in production

“Because we’re under occupation, we can’t go through any road, we have to get permits, we have to go through commercial checkpoints, we have to pay extra fees for storage and security checks,” Canaan says.As a result, getting beer from the brewery to the port costs twice as much as getting it from the port to Italy does.

Taybeh brewery sells their beer as a product of Palestine all over the world—including Israel. The only exception is the United States. Since they don’t recognize Palestine as a country, Taybeh was made to change the label to ‘a product of the West Bank.’

“With Taybeh, you are getting the name Palestine, and a high-quality product out there. You are changing the way people see Palestinians.”

In February, Taybeh was expecting a bottle shipment from Eastern Europe. Israeli breweries also had an order on the same vessel. “We both had the same documents, same quality, same company. Everything was exactly the same. Yet, the Israeli breweries received their bottles roughly 2 months before we received ours,” Madees says. “Doing business in this country is unlike anywhere else in the world. It’s more difficult, and every year it gets worse and worse.

Canaan and Madees are children of the Intifada: the lost generation. Living in Taybeh, on average it took them 2 hours to get to school in Ramallah—normally a 20-minute drive. “I’ve been through a lot on the way there, from getting tear gassed, shot at and beaten, to getting psychologically tortured by the soldiers and having to stand up on one foot, take off my shirt and so on,” Canaan recalls.

every single element of the brewing process is compromised by the occupation

The acquisition would mimic the 2017 purchase of celebrated soccer star Neymar by Qatar-owned Paris St. Germain for US$277 million intended to demonstrate that the Gulf state was unaffected by the then several months-old Saudi-UAE-led economic and diplomatic boycott.

a decision by the Premier League to reject the acquisition of Newcastle would be perceived as yet another of Prince Mohammed’s self-inflicted public relations fiascos that include multiple failed attempts to position the kingdom as a powerhouse in international soccer governance

Prince Mohammed is betting that the Premier League at a time of economic crisis and with Britain needing to forge new trade relationships in the wake of its departure from the European Union may not want to slam the door on a wealthy investor and/or jeopardize British relations with the kingdom.

Saudi Arabia responded in 2018 to Canadian criticism of the kingdom’s human rights record by withdrawing its ambassador and freezing all new trade and investment transactions. German criticism of a failed Saudi attempt to force the resignation of Lebanon’s prime minister led that same year to a de facto downgrading of diplomatic relations and reduced trade.

The League has tightened its criteria to test potential club owners on their integrity and reputation. The criteria include ensuring that a potential owner has not committed an act in a foreign jurisdiction that would be a criminal offence in Britain, even if not illegal in their own country.

Supporters of the acquisition argue that it bolsters Prince Mohammed’s reforms in a soccer-crazy country and reaffirms his push to break with the kingdom’s austere, inward-looking past. They reason further that it will bolster investment in Newcastle and surroundings at a time of impending economic hardship.

Supporters only need to look at Manchester where the United Arab Emirates’ acquisition of Manchester City more than a decade ago has benefitted not only the club but the city too.

supporters of Newcastle are likely to welcome the financial injection and departure of the club’s unpopular current owner, Mike Ashley, and ignore condemnation of the deal by human rights activists, including Amnesty International, as “sportswashing, plain and simple.”

Over the next eight years, a weird system developed. The companies that owned the ships were allowed to cycle crews through the ships, maintaining skeleton crews to keep them afloat, but weren’t allowed to sail the ships out of the canal. As time passed, the ships communicated with each other and grew into a community. They formed the Great Bitter Lake Association to administer to the needs of the crew.

The ships pooled resources, including food and beer, and developed a system to keep everyone fed during the crisis. In addition to stamps, the sailors created dinnerware and patches to show their association with the GBLA. In 1968, the GBLA ran its own Olympic Games 10 days ahead of the real thing. The crews competed in 14 events, including diving, sprinting, high jump, archery, and water polo. Polish crews even minted medals to hand out at an awards ceremony. A soccer playing dog named Bullbul participated in the games and was awarded a medal.

Things continued this way aboard the ships until 1975 when Egypt lifted the blockade at the end of the Yom Kippur War. Only two of the ships were able to leave on their own power. Weather, neglect, and repeated salvage operations had worn out the other 12. Fifty years on, the surviving crew of the ships meets infrequently and keeps the story alive online. Many of them describe the period as one of the happiest of their lives.

“Up until the Six-Day War, the size of the tankers was limited so that they could go through the canal. The largest to go through was a 150,000 deadweight tonnage Norwegian tanker,” Senker said in Stranded in the Six-Day War. “After the canal closed, there was ‘an almost overnight demand for a 25 percent increase in oil tanker capacity.’ The shipping companies began to build ever-bigger supertankers, and there was an ‘explosive growth of merchant fleets.’”

ISIS has taken control over parts of regime territory in the deserts of central Syria, and slices of S.D.F.-controlled Deir ez-Zor province are witnessing a full-blown ISIS insurgency, underscoring just how central the question of governance is to the group’s appeal. But the U.S. and its allies’ focus on ideology risks ignoring why ISIS gained support in the first place. Raids and detentions, torture and execution, and governance that politically marginalizes certain groups and offers few options for justice or accountability will only build anger. It is these layers of political and social contexts that are lost in most coverage, even if they will shape Iraq and Syria for a long time to come. 

a core argument for the war depended on the idea that terrorism was, in essence, a form of religious violence

If our enemy is everywhere, we will seek allies in even the most oppressive of regimes (like Egypt and Saudi Arabia) to hunt down “terrorists,” no matter if they are gun-wielding militants or political dissidents who believe that the current state of affairs does not serve them.

If a war is a “good war,” or merely conceived of as a necessary one, it matters little why a terrorist group gained support, or how we may be inadvertently contributing to the group’s appeal. Yet, while the current approach to terrorism has been wildly successful in building a cottage industry of extremism and deradicalization experts, it has failed to rid the world of terrorists.

Massacres of Iraqi civilians, deaths of Afghan civilians by airstrikes, and indiscriminate detention and torture and rape have all happened at the hands of state security forces, including those allied with the U.S.

The Manichean framework helps absolve the West of its role and its responsibility in ending an endless conflict. “Terrorism” has become so synonymous with horrific violence that most Americans are likely unaware that the vast majority of civilian deaths in global conflicts today are caused by states, not non-state actors.

As with other battles against evil, the “killers and fanatics” necessitated the dropping of bombs, an operation that Obama’s successor continued.

If we portray certain enemies solely as existential threats, we sweep over the political conflicts unfolding in places like Iraq and Syria, and the political violence wrought upon these communities, even by those who claim to be fighting a just war.

What the Bush administration argued, and what the media accepted, was that terrorism is not a mere tactic, but a full-blown ideology — what Bush called “the heirs of all the murderous ideologies of the 20th century,” including “fascism, Nazism and totalitarianism.” In practice, this means non-state armed groups not allied with the U.S. should be understood as terrorist organizations — no matter if, like the Taliban, Hezbollah, Al Qaeda, and Hamas, they have little else in common

By and large, the media accepted the Bush administration’s framing. By 2006, public criticism of the handling of the Iraq War was mounting, but even then, few questioned the legitimacy of the war itself. In a 2009 study of media coverage after 9/11, two scholars from the University of Texas found that journalists “helped brand the policy, [then] labeled the frame as public opinion,” ultimately contributing to the acceptance of that frame as a “fact of life,” and a “larger narrative of struggle and heroism.” Journalists did not treat the War on Terror as a policy decision made by the Bush administration, but as the natural and inevitable order of things. 

mainstream media coverage of ISIS receives almost no scrutiny. But many other publications and reporters have operated on the same flawed assumptions and premises as Caliphate, ones that animated the West’s understanding of the Middle East long before ISIS gained its first foothold

decades of imperialism, like the U.S. invasion of Iraq, and Russia and Iran’s interventions, have irrevocably transformed communities in the Middle East. Similarly, though ISIS opposes the Saudi government, the Salafi-Jihadi underpinnings of the group could not have gained traction without the Kingdom’s years of effort of exporting and standardizing a particular form of Islam across the Middle East. 

the issue here isn’t just the violence — after all, Assad has also relished the torture, starvation, and murder of his citizens. Since 2011, his regime has used chemical weapons repeatedly, more than three hundred times according to one study. The critical difference is that while Assad depends on the international system for legitimacy (Russia and Iran are key supporters, and Syria remains part of the global financial system), ISIS rejects it. While Assad would prefer that the world looks away, ISIS practically begs us to stare. It aims to demoralize Western audiences, while projecting to potential recruits its vision of a new world order

In parts of the Caliphate, ISIS did promise a different model, at least nominally. In one piece of propaganda, the group declared, “The people are as equal as the teeth of a comb. There is no difference between the rich and the poor and the strong and the weak. The holder of a right has redress, and the grievance of an injured party will be answered.” In appealing to residents and new recruits, ISIS touched upon something familiar: the desire for justice, equality, and law and order in a world that has manifestly failed to deliver any. Women, too, found opportunities under ISIS. In Fallujah, they used the regime’s justice system to secure divorces, which had been more difficult under the Iraqi government.

civilians were likely to stay in ISIS-controlled territory because, among various reasons, the “quality of governance,” including “availability of electricity, cleanliness of streets, and crime rates,” was better compared to services provided by the Iraqi government

“All the locals here wonder why the U.S. coalition never came to rescue them from Assad’s machine guns, but run to fight ISIS when it took a few pieces of land,” one rebel told the Guardian. 

the current global order has left many people behind

The political scientist Austin Doctor recently conducted a study of sexual assault by 143 rebel groups around the world, from 1989 to 2011, and separately applied the results of his analysis to ISIS.  He found a correlation between the presence of foreign fighters and increased incidence of sexual violence, which suggests that the Islamic State functioned much like other rebel groups — that ISIS is not so singular as it may seem.

devoid of any political context, terms like “radicalization” and “ideology” lose meaning

how ISIS appeared in the public imagination: as a movement beyond human understanding. The only sensible answer to so inscrutable and atavistic an adversary was total war.

This frenzied interest in the U.S.’s darkly powerful new enemy lured some journalists and analysts to focus on the group full-time. It emerged as a distinct topic from the Syrian civil war, whose crowded theater was becoming difficult to explain, or the Iraq War, now a nearly-adolescent 11 years old. Soon, writers covering ISIS, what Wired called “the world’s most important beat,” developed a signature flourish, describing it not just as a terrorist organization, but as an almost supernatural threat. “It is not clear,” argued a New York Review of Books piece in 2015, “whether our culture can ever develop sufficient knowledge, rigor, imagination, and humility to grasp the phenomenon of ISIS. But for now, we should admit that we are not only horrified but baffled.”

Stories of the group’s atrocities emerged in quick succession, echoing the parade of violence ISIS was proudly broadcasting on its own channels: public executions, conscription of child soldiers, disappearances and murders of thousands, Yazidi girls sold into slavery.

by narrowly focusing on the savagery of ISIS fighters, we miss the deeper and more important story of how ISIS grew into a political force, and of how it moved not just the hearts and minds, but the physical bodies, of tens of thousands

the core issue with Caliphate isn’t just that a lying source may have misled overeager journalists. Rather, the controversy, and indeed even the proposition that a “terrorism editor” would have resolved the problem, points to a deeper flaw in the way media has long covered extremism: divorced from the local and historical contexts that have fueled its rise

After a decade of the War on Terror and chaos in the Middle East, ISIS seemed to be the ultimate testament to an enduring clash of civilizations. It is not that surprising that ISIS itself encouraged this fantastical narrative — but it is striking that our media took their word for it.

From the beginning of the Arabian feud, officials in Tunis stressed their preference for not picking sides while also offering to help with diplomatic efforts aimed at resolving the crisis.

Qatar gave Tunisia critical financial support in 2012 that helped the government in Tunis maintain domestic stability amid a sensitive period of time following the Jasmine Revolution. While under growing International Monetary Fund (IMF) pressure after President Zine El Abidine Ben Ali’s fall, Tunisia received USD 500 million from the Qatari National Bank

Al Jazeera’s coverage of the Arab Spring protests that shook Tunisia in 2010/2011 secured some greater soft-power influence for Qatar among Tunisian revolutionaries

Those leading Ennahda had ties to Doha dating back to the 1990s when Qatar was beginning its escape from the Saudi-led, counter-revolutionary order of the Arabian Peninsula

Emirati press often reports on the politics of post-Arab Spring Tunisia in ways that depict the country as having fallen under too much influence of Islamists, who are by definition “terrorists” as Abu Dhabi sees it

After Nidaa Tounes took power in 2015, the UAE’s Foreign Minister Abdullah Bin Zayed Al Nahyan paid his first visit to Tunisia since 2011. While in Tunis, he met with then-President Beji Caid Essebsi, who founded Nidaa Tounes, and he invited him to the Emirates. Essebsi also paid Egypt’s president a visit in October 2015 and invited Abdel Fattah el-Sisi to Tunis. According to Emirati calculations, these developments were supposed to weaken Doha-Tunis relations. By opening up more channels of communication with Ennahda’s domestic opponents, Abu Dhabi wanted to bring Tunisia’s regional foreign policy into closer alignment with the Emirates, and further away from the Qatari-Turkish axis.

Just as the Qataris helped Tunisia maintain its stability during the aftermath of its 2010/2011 revolution, the Tunisians paid them back in terms of assistance in the domain of food security after the Saudi- and Emirati-imposed siege began.

Qatar is the top Arab investor in Tunisia

From 2011 to 2019, Doha’s exports to Tunisia doubled six times while Tunisian exports to Qatar doubled ten times. Qatar and Tunisia’s growing relationship has manifested in the signing of 80 agreements across a range of areas

leaders in Abu Dhabi and Riyadh have seen the Jasmine Revolution as a threat to their model of “authoritarian stability” which entails support for Arab dictators such as Ben Ali. Both the Saudi and Emirati governments have major concerns about any country in the Maghreb holding free elections that open up the possibility of Islamists being empowered to govern. Furthermore, the growth of Qatari influence in Tunisia following Ben Ali’s fall has irked both Abu Dhabi and Riyadh

Certain segments of the population saw Doha’s agenda as geared toward supporting political Islam, not democratic revolutions in the Arab region. Such perceptions of Doha pushing Tunisia under the Muslim Brotherhood’s influence created problems for Qatar among many Tunisians who oppose Islamism.

One of the reasons why the UAE has more influence in Tunisia than the Saudis pertains to the Emiratis’ culture and ethos of trade and commerce which Tunisian businessmen easily understand and appreciate.

To this point, the majority of Tunisians are indifferent to the ideological underpinnings of the Gulf feud and simply want as much investment from as many Gulf and non-Gulf states as possible. The percentage of Tunisians who are staunchly ‘pro-Qatar’ or ‘pro-UAE’ is below 50, yet their percentage is increasing which underscores how the GCC crisis’ impact on Tunisia has been polarizing

Many of these citizens who staunchly welcomed the Jasmine Revolution see Abu Dhabi as a counter-revolutionary force seeking to topple Tunisia’s democratic government. A common narrative is that the Emiratis would like to do to Tunisia what they did to Egypt in 2013 in terms of bankrolling a coup d’état to reverse an Arab Spring revolution.

The UAE’s hand in Tunisia is certainly weaker than it is in Egypt or Libya. Tunisia lacks a military or “Deep State” that the Emiratis would be able to coordinate with to stage a popular coup d’état in which the putschists could enjoy a degree of legitimacy among Tunisians comparable to what the Egyptian junta enjoyed among ordinary Egyptians in 2013

Ennahda was more humble, moderate, and modest during its time at the helm compared to the Muslim Brotherhood’s Egyptian political wing, the Freedom and Justice Party (FJP). As a result, Ennahda left Tunisians, including those who oppose political Islam, with less reason to favor a coup d’état to end the Islamist party’s role in the country system of governance.

UAE seems more set on preventing Tunisia from being pushed into the Qatari-Turkish axis’s orbit, particularly with respect to the conflict in Libya. Ironically, as Hamdi posits, Tunisia’s non-aligned politics vis-à-vis Libya’s civil war, which the UAE seems to accept, “is in line with Tunisian public opinion which predominantly [favors Tunisian] neutrality and a political solution and view Turkey’s military intervention with much suspicion.”

there are signs that the UAE and Saudi Arabia are frustrated with Tunisia’s view of the UN-recognized GNA as legitimate and Tunis’s opposition to foreign (including Emirati, Egyptian, and Russian) intervention in the conflict

Among secular Tunisians from elite backgrounds, there is a common narrative that Doha has been sponsoring terrorism and radicalism in their country. This message is in lock-step alignment with Abu Dhabi’s narratives about Qatar being a dangerous power in the Arab region. In fact, some opponents of Ennahda have even accused the party of covering for Qatar’s alleged role as a driver of terrorism in post-Ben Ali Tunisia and wished that Tunis would have supported the blockade of Doha in 2017

that Nidaa Tounes and Ennahda reached a political compromise has helped Tunisia achieve significant political stability and peace despite all the chaos in the region. Experts agree that this landmark “secularist-Islamist rapprochement” could have been severely undermined by Tunis picking sides in the GCC dispute

Bowles did not create the “myth of Tangier,” but he gave it a literary respectability and an American cast.

In the early 1950s, Burroughs, Ginsberg, Kerouac, Bryon Gysin, Tennessee Williams, Truman Capote, and Susan Sontag all gravitated to this “portal to the unknown,” as one author christened Tangier. So did European writers like Genet, Juan Goytisolo, and Joe Orton, but Bowles’s influence was not limited to the literary community. In later decades, his recordings and promotion of Moroccan music would draw producers and recording artists from Patti Smith to the Rolling Stones.

Through the 1960s and 1970s, he focused instead on recording and translating from darija (Moroccan Arabic dialect) the oral histories of men he met in Tangier’s cafés. By the time of his death, in 1999, the idea of Tangier as a place for self-discovery had become received wisdom in the West and the Arab world, and Bowles was established as a giant of American letters despite decades of silence.

I gave him a copy of my thesis. He looked up from the title page: “‘Orientalism’?—that’s a bad word, isn’t it?” Faux-naïveté, I would learn, was part of his manner. He told me to come back the following day.

I was, he said, the first Moroccan researcher—a Tangier native, to boot—to defend him. He added his signature beneath my printed name. (A few weeks ago, I got goosebumps when I found the same copy that I gave him, albeit coffee-stained, in the archives at the University of Delaware’s Paul Bowles Collection.) Later, the thesis was included in a collection titled Writing Tangier (2004). I still see citations occasionally in student dissertations on Bowles noting that one Tanjawi, at least, did not regard him as an Orientalist.

Tangier’s collective memory is steeped in nostalgia and centered around the medina, the old city. The medina, the elders told us, was once the epicenter of the Islamic world: it was from the port where the medina meets the sea that Tariq ibn Ziyad had set sail and conquered Spain in 711. After the fall of Granada in 1492, it was to Tangier’s medina that the Jews and Moriscos fled, settling in its alleyways, preserving the mosaic of Islamic Spain

The economic misery and political repression of the 1980s and 1990s made it hard to believe that the medina was ever a free space. Most locals had never heard of these famous writers. I only heard of Bowles when, in 1988, a film crew began working in front of our family restaurant at the entrance to the Kasbah as Bernardo Bertolucci began filming The Sheltering Sky. As teenagers, we came to wonder what truths the books from the Interzone contained, and if Tangier had indeed been better-off under Western rule, as the nostalgists, local and foreign, seemed to imply

The narrative we learned at school was that the monarchy had liberated the north from colonial oppression. But what liberation did the regime (makhzen) bring? After independence, as a local intelligentsia began forming in Tangier, many came to see the American corpus of writings about 1950s Tangier as an invaluable record of a lost golden age.

I made a point of reading the American authors who had written about Tangier’s Interzone. Besides Bowles, I was intrigued by the Beats, especially the Columbia University alums—Kerouac, Ginsberg, Lucien Carr—students of Lionel Trilling and fans of Arthur Rimbaud who had somehow mapped Greenwich Village onto Tangier, turning the Boulevard Pasteur into a “North African Bleecker Street.” But even as a college sophomore, I realized that their writings were more about the straitjacket of McCarthyite America that they were running from, rather than about Morocco as such.

It was even gratifying to see that Tangier, like Berlin, had played a significant role in launching a gay literary movement—in some ways ahead of the West, in having its finger on the “prognostic pulse of the world,” as Burroughs called it. But what was startling was that, while these writers basked in the city’s pleasures, they—with the exception of the Bowleses—didn’t really like Tangier. The Beats had a casual disdain for the natives, invariably describing Moroccans as “rakish” or “raffish.” Capote found Tangier too alien, describing the men as “noisy heathens” and the women as “anonymous bundles of laundry.” He warned friends in New York about the “smell of the arabe.” Burroughs referred to the locals as a “bunch of Ay-rabs,” and in 1958 he pronounced: “Tanger [sic] is finished. The Arab dogs are among us.”

Paul Bowles traced the history of the medina from the early 1930s to independence. He chronicled how the sultan’s crackdown on Sufi practices (“the great puritanical purging”) in central Morocco inched northward.

Bowles’s defense of the Amazigh, or Berber, population was daringly transgressive. Morocco’s culture “is not predominantly Arabic, but Berber,” he insisted—in the face of Arab nationalists who acted as though they believed “Berbers have no culture at all,” as they tried to drag the country into the Arab League. “The general opinion is that the autochthonous population must at all costs be Arabized if it is to share in the benefits of independence,” he observed acidly. “No one seems to have conceived of the possibility of an independent Berber Morocco. In fact, to mention the Berbers at all qualifies one as a pro-French reactionary. At present, to become modern means to become Egyptian.”

Reading these words in my dorm room in wintry Pennsylvania in 1992 was both thrilling and frightening. We as Moroccans—especially those of us from the northern Berber region—grew up in a climate of fear, and I had never heard or read anyone publicly criticize Arab nationalism, or speak so openly of the Moroccan hinterland’s animus toward Fez, the city of the interior regarded as the seat of the regime. To hear this American writer openly excoriate the Moroccan ruling elite for its cruelty and skullduggery was exhilarating

Bowles prompted me to think beyond the binary of “Western” versus “Arab.”

Bowles, in the mid-1960s, had begun translating the memoirs and stories of down-and-out illiterate youth in Tangier. (While he could not read Arabic, Bowles did understand darija, the spoken dialect.) The most prominent of these were Larbi Layachi’s A Life Full of Holes (1966), about a petty thief and male prostitute and his experiences dodging police and servicing tourists (the book was made into a BBC film); Look and Move On (1967), the tales of Mohammed Mrabet, a hustler and golf caddie who worked for an American couple; and the best-known, Mohammed Choukri’s For Bread Alone (1972), an account of his migration from the Rif to Tangier, his life as a street kid in the International Zone, and his becoming a schoolteacher, which he recounted to Bowles in Spanish. These books were marketed in the West as “Moroccan literature,” and for many in the Anglophone world, this was their introduction to it.

The Ministry of Culture, which almost blocked his recording project in 1959, published a remarkable essay in 2009 on the tenth anniversary of his death defending Bowles against criticism from Moroccan nationalist intellectuals, underscoring how he presciently warned of the threats that modernization posed to Morocco’s cultural and physical landscape. Government mouthpieces such as Hespress run flattering pieces about “the American who loved Morocco.”

in effect erased an earlier literary tradition that had seen Moroccan writers published in French and Spanish since the 1930s, let alone the preceding centuries of poetry and other writing in Arabic

Laroui acted as an adviser to the king and was a strong proponent of Arabization. Tangierians saw his attack on Bowles as another attempt by the Arab nationalist elite to subdue the “sin city.” Ben Jelloun also had a complicated relationship to Tangier. The son of a merchant, a Fassi (a person from Fez) who settled in Tangier in the early 1960s, he had attended the French lycée and was seen as part of the new Francophone Fassi upper class—comprising the Alaoui, Alami, Ben Jelloun, Berrada, Omrani, and Tazi families—that had fanned out across the country as the French departed, assuming top government positions. Like Laroui, Ben Jelloun spoke neither of the two common local tongues of the north, Spanish and Tarifit (the Berber language). A paradox of Ben Jelloun’s work, in particular, was that it often featured the very tropes of mysticism, violence, and sexual deviancy he denounced in Bowles’s work. For his part, the American writer dismissed his Moroccan critics as “confirmed Marxists.”

The Moroccan reaction against Bowles began to take form in the early 1970s. His earliest critics were the philosopher Abdallah Laroui and Ben Jelloun, who both chided the American writer for promoting an image of the country as a land of primitivism, drugs, and unlimited sex. Laroui also lambasted the Moroccan bourgeoisie for buying into and reproducing Bowles’s “folkloric” portrayal of their country. Ben Jelloun, writing in 1972, accused the American of belittling the nation’s literary patrimony.

I myself was part of this trend—defending Bowles against the Arab nationalists who were trying to tear him down and impose their political preferences on us. In his final interviews, when asked if he was an “Orientalist,” Bowles would often cite me, noting that a Tangier-born scholar now in America had judged him not to be.

“Paul Bowles loves Morocco, but does not really like Moroccans.” Choukri had some powerful evidence on his side. Over the decades, Bowles had made countless derogatory remarks, speaking of Moroccans as “childlike,” “purely predatory,” and “essentially barbarous.” He claimed also that Muslims aimed for world domination through “the sword and the bomb.”

He was sympathetic to the Amazigh, whom he saw as the original inhabitants of North Africa, a fiercely independent people only “partially Islamicized.” This affection nevertheless rested on some unsettling ideas about racial hierarchy. Bowles was profoundly influenced by the “Hamitic hypothesis,” a late nineteenth-century anthropological theory that saw almost everything of value in Africa as imported by the Hamites, a branch of the Caucasian race, who were held as superior to the Negroid peoples. Berbers, whatever their actual skin tone—even the typically dark-skinned Tuareg—were for Bowles essentially a white “Mediterranean race.”

In Bowles’s idiosyncratic hierarchy, it was Berber music that encapsulated Morocco’s true African identity—and this cultural essence was threatened by the Arabs and their music. The recently released Music of Morocco collection reflects this bias, giving credence to Choukri’s claim that Bowles deliberately misrepresented local culture to reflect his personal vision of Morocco.

I began to realize that Bowles’s fondness for the Berbers and his animus toward Arabs was, in many ways, a reflection of French colonial policy. Although he was well aware of the violence of French imperialism, he enjoyed its amenities—“the old, easygoing, openly colonial life of Morocco”—and as early as the 1950s, Bowles began to lament the loss of “colonial Tangier.” Above all, he believed in the International Zone, seeing its “anarchy” and “freedom from bureaucratic intervention” as an extraordinary political experiment. But these liberties, which is what drew many of the Beats, were the privileges of Europeans and Americans—ones generally not enjoyed by the city’s Muslim and Jewish natives.

In 1972, Tahar Ben Jelloun publicly accused Bowles (and the Beats) of exploiting illiterate, vulnerable youths in Tangier not just artistically but sexually. Choukri in 1997 would echo this charge, claiming Bowles suffered from a sexual illness. These allegations became more commonly heard once Farrar, Straus and Giroux published Bowles’s correspondence in 1994, although he expressed some reluctance about its release. The volume included letters in which he described the boys he slept with, in one letter even bragging about how cheap sex was in Algeria. “Where in this country [America] can I have thirty-five or forty people, and never risk seeing any of them again? Yet, in Algeria, it actually was the mean rate.” (In the correspondence, he reminisced about how he “never had sexual relationships without paying,” and viewed paying for sex as a form of “ownership.”)

Although the letters simply lent credence to rumors long circulating in Tangier, Choukri and other Tanjawi writers were still shocked by them. The literary reaction in Morocco fed into a larger effort there by human rights activists campaigning against sex tourism and child prostitution. Whereas Bowles had always seemed more judicious and reputable than the Beats—in contrast, say, to Burroughs’s open bragging about buying “pre-pubescent gooks” and Ginsberg’s boasting about “paying young boys” for sex—it became increasingly difficult to defend him. For a man who had called Moroccans “purely predatory,” his own behavior now appeared in rather grotesque relief.

The more time I spent at the Schomburg Library uptown, the more I discovered an alternative American literature about Tangier. I stumbled upon Claude McKay’s memoir A Long Way from Home about his time in Tangier in the late 1920s, where he completed his novel Banjo; the actress Anita Reynold’s diary about life in the Interzone in the 1930s; Josephine Baker’s papers, where she talks about filming Princess Tam Tam (1935) in the International Zone, and jazz recordings produced by African-American musicians living in Tangier. Although they had their own dreams about a “Mother Africa,” the African-American writers did not see Tangier as a brothel, or its residents as primitives who needed to be contained or civilized. Most wrote and produced art in solidarity with the disenfranchised local population, connecting the civil rights struggle to North Africa’s anticolonial movements.

In 1998, armed with this newfound knowledge, and as a conscious revision of my earlier guiding, I began giving walking tours of “Black Tangier.” We would would meet at Cinema Mauritania, the theater where Josephine Baker had performed many times, up until her last show there in 1970. She had lived in the International Zone, then joined the French Liberation forces during the war, and later had an affair with the vice-caliph of Spanish Morocco. On the first floor of the Mauritania, pianist Randy Weston had once operated African Rhythms, a music spot that drew the likes of Max Roach and Ahmed Jamal. Then we’d walk down to the Fat Black Pussycat café where the poet Ted Joans, one of few black writers in the Beat movement, played trumpet and “blew” jazz poems.

Next, we’d hit Galerie Delacroix, where Joans once hosted a four-hour tribute to his mentor Langston Hughes, and had the late poet’s verse read in Arabic, English, French, and Spanish. (In 1927, Hughes had visited Tangier and written a lovely poem about travel and unrequited longing, “I Thought It was Tangiers I Wanted.”) Then we’d walk to the majestic Teatro Cervantes built in 1913, where Weston had organized the first pan-African jazz festival in Morocco in June 1972 (revived in 2002), which brought Dexter Gordon, Odetta, Billy Harper, and Pucho and the Latin Soul Brothers to the city. Our last stop was the Hotel Chellah, where, as local legend had it, the Martinican anticolonial thinker Frantz Fanon stayed overnight on July 3, 1959, following a car crash on the Morocco–Algeria border rumored to be the handiwork of La Main Rouge, the paramilitary group run by French intelligence to assassinate leading supporters of Algerian independence. Fanon was flown to Rome the following day on a Moroccan passport.

Paul Bowles and King Hassan II died in 1999, a few months apart. The novelist and the tyrant who had towered over Tangier for generations had more in common than either would have admitted—and that in part explains the reverence Bowles still enjoys in official Morocco

both shared a disdain for leftist, Third-Worldist politics. Both hated pan-Arabism, and loved Berber culture as long as it was “folkloric” and apolitical. They each thought Moroccans were congenitally ill-suited for democracy.

both Bowles and the monarch celebrated a “primitive,” mystical, unlettered, unfree Morocco, sharing a special appetite for the intoxicating rhythms of the Berbers. No wonder King Hassan II, who expelled numerous critics—from Arab intellectuals to French journalists and American professors—never bothered Bowles.

as long as America was seen as a political friend, Bowles was viewed favorably. Not surprisingly, after the Gulf war of 1990 and the release of Bertolucci’s film of The Sheltering Sky that same year, more articles started to appear across the Middle East critiquing Bowles’s representations of Morocco, accusing him of racism and Orientalism

The Morocco that Bowles dubbed a “land of magic” is one the Ministry of Tourism sells to the West

his emphasis on Morocco’s “African” essence suits the country’s recent geopolitical turn and reentry into the Africa Union

for all his misgivings about Western modernity, he thought Morocco as an African country would be better off attaching itself to the West. This is now the position of a significant segment of Morocco’s ruling elite.

That the regime celebrates Berber folklore and the oeuvre of a novelist who wanted an “independent Berber republic” even as it imprisons Berber activists across the country is evidence for many of the regime’s fraudulence and bad faith. In this respect, Bowles’s continuing eminence suggests how little has changed in the kingdom since the colonial era, with an authoritarian regime and repressive social order remaining largely intact.

As for Bowles’s work, I had come to realize that it reflected poorly on Morocco and America. Yes, he had brought attention to the suppression of Berber history and made invaluable musical recordings, but decolonization was supposed to dismantle colonial representations, and instead, the Moroccan regime was validating and institutionalizing Bowles’s depictions of Morocco

today, a new generation of Moroccan writers—among them secularists, Berber activists, music critics, and pan-Africanists—are claiming Bowles as an ally. And that is why I found myself writing about Bowles once more.

The culmination of this process was the passing of the Jewish Nation-State Law in the Knesset in July 2018.

The Zionist project is committed to a well-defined ethnic-religious group, at a defined point in space and time. In that, Zionism is not unique, of course: the commitment of nationalistic movements in general is limited and defined a priori, and therefore exclusion, marginalization of, and separation from the Other (not to mention expulsion of that Other) are inherent to them and are their by-products

why the Jewish Nation-State Law was enacted 70 years after the state’s establishment rather than immediately thereafter

The common explanation for the rise of this new discourse is that years of occupation have weakened liberal values in Israel, and the nationalist right-wing governments are stronger than ever. As such, the right is now able to implement its ethnocentric and anti-liberal ideology and weaken the democratic character of the state’s institutions.

the nationalist discourse serves to shore up a new electoral project led by the right-wing political parties.

The logic is simple: if it is no longer effective to talk about the indivisible land (as belonging to the Jews), let us instead talk about the indivisible nation and mark external and internal enemies. According to this understanding, the wave of anti-democratic legislation, especially the Jewish Nation-State Law, serves as propaganda that bolsters the coalescing of the right wing around an ethnocentric agenda. In other words, the messianic-nationalist energy is directed inwards rather than outwards.

a state that grants a privileged status to Jews is no longer regarded as a self-evident phenomenon

the old tools that served to maintain Jewish political supremacy are no longer sufficient, and there is a need for active separation and active legitimization. Separation is no longer the result of history; rather, it must be inscribed on the political body by law and politics and must be enforced.

For a short time, from the beginning of the 1990s until the beginning of the Netanyahu era in 2009, it seemed possible to talk about the right of self-determination for both peoples, and the two-state solution appeared to be at hand.

The notion of “two states for two peoples” that took root in the collective Israeli consciousness as an optimal, realistic, and implementable solution to the conflict created an illusion of separation between the two populations — as if they were separate political entities. Although this separation was to be fully implemented at some point in the future and was repeatedly postponed, Israelis felt that the two-state paradigm implied that the Palestinians in the occupied territories were over “there,” on the other side of the border, on the way to their independent state with an anthem, a flag, and independent prisons, outside of “our” (i.e. of the Israeli-Jewish national collective) responsibility. Israel’s decision to restrict Palestinians’ freedom of movement between the territories and Israel during the First Intifada, and the establishment of the Palestinian Authority pursuant to the Oslo Accords, contributed to this experience of separation.

With the promise of the preservation of a Jewish majority within the ’67 boundaries — albeit through a future solution not yet fully implemented on the ground — it appeared easier for Israel to move, however slowly and tentatively, along the liberal path in their attitude toward Palestinian citizens. This tendency expressed itself in the “constitutional revolution” and the policies of the Rabin government in the early to mid-1990s. These policies strengthened the “democratic” aspect of the “Jewish and democratic” equation and began to advance the status of the Palestinians as citizens with equal rights, even if only rhetorically.

That era, which was one of partial optimism for Palestinian citizens and for human and civil rights in Israel, continued until the beginning of the 21st century, when the Second Intifada broke out during Ehud Barak’s government and Israeli police shot dead 13 Palestinian citizens as they were protesting in October 2000. This event marked a new rupture regarding the place of Palestinians in Israeli society. A few years later, with Netanyahu at the helm, a tendency to continually incite against Palestinian citizens of Israel developed, and the cautious optimism evaporated.

The new nationalist/ethno-religious discourse, and in particular the new law, which has been assiduously promoted for many years, is not merely a replay of history or its direct continuation. They are not merely expressions of anti-liberal and ethnocentric trends enabled by the strengthening of the right, or a mere reaction to the Palestinians’ vision documents. And they are not merely intended to create further political bias or to redefine the limits of political legitimacy. Rather, they constitute an innovation in the Israeli right’s political project, by serving the need to actively and legally enshrine Jewish privileges, despite the fact that these exist anyway, and to give them a new constitutional framing and anchoring. This effort has successfully rallied a significant part of the Jewish-Israeli population.

two groups figure prominently between the Jordan and the Mediterranean Sea: the Palestinian citizens of Israel and the Jewish settlers in the West Bank

The crumbling of the two-state idea and the blurring of the Green Line led to a de facto single geopolitical entity in which both populations are mixed to some degree. The sharp distinction between the Palestinians “there” and the Israeli Jews “here” became hazy. Before, the two-state solution created the illusion of separation into two independent entities and removed the Palestinians from the Israeli political awareness; now, even this “calming” sensation diminished. Before, it could be claimed that the Palestinians in the territories were headed for their own separate and independent state; now, it has become clear that the territories are here, in a de facto Greater Israel, and so are the Palestinians.

The Jewish settlers, for their part, strengthened their presence in the occupied territories, and are no longer marginal or temporary inhabitants. The more their presence in the territories is perceived as natural, the more they bring the territories into Israel, creating a new geographic unity.

the Israeli right has had to pay a significant price for this success: in this unified space (unified only for Jews because Palestinians cannot move freely within it), the Jewish majority is no longer self-evident. The settlement project brought back the problem that Zionism solved through expulsion in 1948.

Expelling the Palestinians from the territories is no longer an option that can be openly discussed; neither can the Palestinians be offered full citizenship (though this possibility can be bandied about for propaganda reasons). The first possibility is untenable because of international pressure, the second because of the Jews. We are stuck in the situation that had existed during the British Mandate: one geopolitical entity with two peoples mixed together. This time, however, we are not under the Mandate, but under Israeli rule.

All of this helps clarify the role of the new nationalist/ethno-religious discourse: it is a discourse of segregation.

with the crumbling of the two-state paradigm, the blurring of the Green Line and the continuing effort to extend the Jewish state over the entirety of Greater Israel, the settler right sees a need to conceptualize Jewish privileges, this time within a patently non-democratic regime between the river and the sea, which is expected to be based on a Jewish minority. The 1948 expulsion, which was a solution to the demographic problem, is no longer feasible, and therefore the need arises to establish a new-fangled apartheid regime. The Jewish Nation-State Law embodies the core of this attempt

The segregation inspired by the law is not a division between “here” and “there” but between “us” and “them” — between Jews and Palestinians, no matter where they live between the Mediterranean and the Jordan River. It is not based on dividing the territory into two territories, but dividing the two people within one single territory.

the question of the Jewish democratic state and that of Greater Israel — the internal question and the external question — become two aspects of the same project: to legitimize the privilege of Jews over Palestinians between the river and the sea.

With the blurring of the Green Line and the return of the demographic threat, the logic of separation from the Palestinians has been abandoned and replaced with the logic of a segregating regime. It is a regime in which one group clearly dominates another; in which that domination is comprehensive and permanent, rather than temporary and security-based; and which is maintained by a legal system and reinforced by a violent and forceful state.

This dominating logic and the fact that the plan arranges for segregation, not separation, is clear when looking at the map included with the proposal. The Palestinian entity is surrounded on all sides by Israeli sovereignty: in the air and on the ground, from the north, south, east, and west. Segregation based on ethnicity, religion, and nationality, rather than on territory, is complemented by two other aspects in the plan, reflecting the demise of the Green Line: its treatment of settlers, and of Palestinian citizens in Israel

the current plan discards territorial logic and treats Palestinians’ citizenship as a problem to be solved, and the status of settlers as a given and immutable fact

it departs from the conflict management paradigm in order to impose a one-sided American-Israeli vision to “end” the conflict, or rather eliminate it without solving it.

The effort comes as the United States and its allies wind down a six-year-long air campaign against a group that, at the height of its power, controlled an area the size of Britain and inspired bloody attacks across the West. Civilians suffered intensely under the group’s so-called caliphate, as militants conducted mass killings, enslaved women and children, and used gruesome violence to punish perceived transgressions. In response, the United States unleashed massive firepower, pounding militant targets with more than 34,000 air and artillery strikes since 2014, decimating the group and forcing survivors underground.

Throughout the campaign, strikes took place in crowded urban environments, where it was more difficult to distinguish between civilian and Islamic State targets. They also occurred in remote or militant-controlled areas, which complicated intelligence gathering and target verification.

Airwars has now matched its own information about the war’s civilian toll — drawn from local news, social media and civil society accounts — with data from the Pentagon’s U.S. Military Grid Reference System (MGRS), which for the first time identifies precise locations in more than 340 incidents.

The Pentagon’s disclosure marks the first time any military has provided this kind of detailed information about a major operation, offering a potential blueprint for greater transparency in the future.

Cambridge Analytica’s parent company, SCL Social Limited, worked with the UAE to create a social media advertising campaign attacking Qatar, a Gulf rival that’s home of the largest U.S. military base in the region. Though better known its use of “soft power” through projects like Al Jazeera, Qatar has also been reported to use disinformation, as well as allegedly hacking the email of the Emirates’ powerful ambassador to Washington.

the Emiratis worked with ex-NSA spies to hack the devices of U.S. citizens. And both Saudi Arabia and the UAE are among the biggest customers of NSO, the Israeli firm that sells the spyware Pegasus, which they have used to target dozens of activists, journalists and academics

In 2011, during the heady days of the Arab Spring, social media and digital technology was touted as the force that would help liberate the region from authoritarian rule and bring democracy. Now, authoritarian regimes in the Gulf, along with Western companies and expertise, are using digital technology and social media to try and hack democracy wherever they find it, including in the U.S. The effect is clearest, however, in the Middle East. With critics silenced through incarceration, surveillance, torture, or death, opposition voices are increasingly fearful of self-expression, meaning that the digital public sphere is simply a space to praise the regime or engage in banal platitudes.

The Nile Delta—where agriculture employs one-fifth of the country’s workforce and is responsible for 12% of its GDP and much of its food supply—is being hammered by rising sea levels, rising temperatures, and a growing shortage of water.

rapid urbanization and population growth

Climate adaptation solutions that could keep environmental problems from turning existential—fixing the battered and wasteful irrigation network, expanding affordable access to improved seeds and climate-smart farming technologies, and more effective and equitable regulation of urban development on agricultural land—are being rolled out by the government and research groups, but often slower than the pace of climate impacts. That’s left Egypt’s economy and food security exposed to growing risk.

“We’re really squeezed and marginalized here, and the government isn’t helping,” said one farmer down the road from Abdullah, who requested anonymity to speak frankly (with tens of thousands of political prisoners, Egypt’s restrictions on free speech are also gaining prominence ahead of COP27).

his children see no future in agriculture

Around 1805, an Ottoman general named Muhammad Ali took control of the country, and founded the dynasty of kings that would rule—eventually under British colonial supervision—for 150 years. One of Ali’s most enduring marks on the country was the establishment of the first modern network of dams and irrigation canals in the Delta, which allowed tens of thousands of new acres to come under cultivation.

water and land played a crucial role in Nasser’s legacy. 12% of the country’s arable land was owned by the aristocracy; Nasser nationalized this land and distributed it to about 340,000 impoverished rural families. He also further extended Ali’s irrigation network and oversaw construction of the Aswan High Dam, which brought an end to the Nile’s ancient seasonal flooding and fixed the river in its present position, with just two remaining branches forking through the Delta.

Egypt’s population has since more than quadrupled, to 104 million. Yet the flow of the Nile, which supplies more than 95% of the country’s water, has remained more or less constant. In the 1990s water availability fell below the international “water poverty” benchmark of 1,000 cubic meters per person per year.

Egypt has managed that scarcity by meticulously recycling agricultural water and, in recent years, curtailing the production of water-intensive crops like cotton and rice and importing 40% of its wheat and other food staples.

The population is still growing quickly, and could reach 160 million by 2050. The Grand Ethiopian Renaissance Dam that is nearing completion upstream could cut the flow of Nile water into Egypt by a quarter during the as-yet-unknown number of years it will take to fill its reservoir. By 2100, climate change-related heat waves upstream could reduce the Nile’s flow by 75%, Abousabaa said.

rising temperatures and falling rainfall mean crops—which consume 86% of Egypt’s water supply—will require more irrigation to survive.

current annual demand for water is about 35% higher than what the country receives from the Nile, groundwater, and a very small amount of rain—a deficit of about 20 billion cubic meters. To cover it, she said, Egypt will need to use every drop multiple times, aggressively minimize wastage, and boost the supply by investing $2.8 billion in dozens of new desalination plants with the aim to produce 5 billion cubic meters annually by 2050.

On the western fringe of the Delta, farms and suburbs are gradually overtaking the desert as the central Delta grows more crowded. Here, water is even scarcer and the impacts of climate change are more pronounced. But in this and a few other desert areas around Egypt, the government is working to link more than 1.5 million acres to groundwater irrigation, and says it is about one-third of the way there. Land reclamation could take some pressure off the Delta, and sandy soils are well-suited for the production of citrus fruits that are one of Egypt’s most lucrative exports.

The unpredictability makes it difficult to identify solutions, Salah says: “Climate change is like a big black box.”

“For the last two years, with heat wave after heat wave, we lost more than half the crop. It’s really sad.”

The farm relies on groundwater brought up from wells on the property, and Nasrallah says the suburbs are draining the aquifer. In the last four years he has had to dig an extra thirty meters to find water—and deeper wells mean higher electricity bills for pumping. Some wells have dried up altogether. Recently, government officials told him he had to stop watering the grass on a soccer field he built for his workers.

Urbanization is also spreading in the inner Delta, as many farmers decide that constructing housing is more profitable than growing crops. Since the 1970s, about 14% of the Delta’s arable land has been converted to urban development

Individual farms are also becoming smaller with each generation as, in keeping with longstanding Egyptian custom, land is divided among a father’s heirs (with sons traditionally taking a larger share than daughters). Urban development degrades the Delta’s soil and drives more farming into the desert, leaving the entire food system more vulnerable to climate impacts. Land fragmentation leads to the inefficient use of water and other resources and raises the costs of distribution for farmers.

in some cases, the government’s own plans are responsible, most recently in August when thousands of people living on a Nile island near Cairo that was primarily used for farming were evicted to make way for a state-sanctioned development project.

The network started by Muhammed Ali now includes about 33,000 miles of delivery and drainage canals across the country, enough to wrap around the globe, that range in size from small rivers to something a child could hop over. Delta residents say they used to bathe in these canals, drink from them, and raise fish in them. Now many of them, especially at the ends of the network, are polluted with farming chemicals and sewage, and choked with trash.

Between seepage, evaporation, and water wasted by farmers who flood their fields instead of using controlled irrigation hoses, nearly one-third of the country’s water is lost in the irrigation system between the Aswan High Dam and the sea

The soil is dark and appears rich, but is crusted with a visible layer of salt, a problem that affects up to 40% of Egypt’s arable soil.

Fixing the irrigation network is a priority for the government. Eman Sayed from the Irrigation Ministry said her agency has lined about 3,700 miles of canals with concrete in the last two years and is aiming to finish another 12,400 in the next few years. The ministry is also helping farmers cover the cost of installing drip irrigation systems, which researchers at AUC found can cut farmers’ water consumption 61% per year; today such systems cover only one-sixth of arable land in Egypt.

Authorities have also begun to restrict production of water-intensive crops like rice and bananas, although farmers say there is little enforcement of these rules, and both crops are still widely cultivated throughout the Delta.

Egypt has made clear that COP27 will focus primarily on wringing climate finance out of the rich countries that are most responsible for climate change.

On the horizon, an offshore natural gas platform is visible. Egypt, which seized the disruption of Russian energy supplies to Europe because of the Ukraine war as an opening to boost its own exports of natural gas, is now contributing more to the problem than ever before; an independent review of its new climate strategy ranked it “highly insufficient” for averting disastrous levels of carbon emissions.

By 2100, Noureldeen says, sea level rise could inundate nearly 700 square miles of the coastal Delta and displace four million people.

Critics of the war in Libya warned that the US was siding with (and arming and empowering) violent extremists, including al-Qaida elements, that would eventually cause the US to claim it had to return to Libya to fight against them – just as its funding and arming of Saddam in Iraq and the mujahideen in Afghanistan subsequently justified new wars against those one-time allies

The falsehood told by the White House – this was just a spontaneous attack prompted by this video that we could not have anticipated and had nothing to do with – fixed all of those problems. Critical attention was thus directed to Muslims (what kind of people kill an ambassador over a film?) and away from the White House and its policies.

the number one rule of good journalism, even of good citizenship, is to remember that "all governments lie." Yet, no matter how many times we see this axiom proven true, over and over, there is still a tendency, a desire, to believe that the US government's claims are truthful and reliable.

80 percent of Yemenis are in now in debt, and more than half of all households have had to buy food on credit.

Up to 1.5 million households engaged in agriculture now lack access to critical agricultural inputs (including seeds, fertiliser, fuel for irrigation) and are in urgent need of emergency agricultural support. Of these, 860 000 households engaged in livestock production lack access to animal feed (fodder, concentrate, mineral blocks) and many livestock-dependent households have been forced to sell their herds to cater for other household needs

Must Arabs really embrace Zionism before Israel can cease expansion and accept peace?

a longstanding American habit of treating Arab concerns about Israel as a form of anti-Semitism and tuning them out. Instead of hearing out and addressing Arab views, U.S. peace processors have repeatedly focused on soliciting Arab acts of kindness toward Israel. They argue that gestures of acceptance can help Israelis overcome their Holocaust-inspired political neuroses and take risks for peace.

Arabic has two quite different words that are both translated as “negotiation,” making a distinction that doesn’t exist in either English or Hebrew. One word, “musaawama,” refers to the no-holds-barred bargaining process that takes place in bazaars between strangers who may never see each other again and who therefore feel no obligation not to scam each other. Another, “mufaawadhat,” describes the dignified formal discussions about matters of honor and high principle that take place on a basis of mutual respect and equality between statesmen who seek a continuing relationship.Egyptian President Anwar Sadat’s travel to Jerusalem was a grand act of statesmanship to initiate a process of mufaawadhat — relationship-building between leaders and their polities. So was the Arab peace initiative of 2002. It called for a response in kind.

I cite this not to suggest that non-Arabs should adopt Arabic canons of thought, but to make a point about diplomatic effectiveness. To move a negotiating partner in a desired direction, one must understand how that partner understands things and help him to see a way forward that will bring him to an end he has been persuaded to want. One of the reasons we can't seem to move things as we desire in the Middle East is that we don’t make much effort to understand how others reason and how they rank their interests. In the case of the Israel-Palestine conundrum, we Americans are long on empathy and expertise about Israel and very, very short on these for the various Arab parties. The essential militarism of U.S. policies in the Middle East adds to our difficulties. We have become skilled at killing Arabs. We have forgotten how to listen to them or persuade them.

In foreign affairs, interests are the measure of all things. My assumption is that Americans and Norwegians, indeed Europeans in general, share common interests that require peace in the Holy Land. To my mind, these interests include — but are, of course, not limited to — gaining security and acceptance for a democratic state of Israel; eliminating the gross injustices and daily humiliations that foster Arab terrorism against Israel and its foreign allies and supporters, as well as friendly Arab regimes; and reversing the global spread of religious strife and prejudice, including, very likely, a revival of anti-Semitism in the West if current trends are not arrested. None of these aspirations can be fulfilled without an end to the Israeli occupation and freedom for Palestinians.

The Ottoman Turks were careful to ensure freedom of access for worship to adherents of the three Abrahamic faiths when they administered the city. It is an interest that Jews, Christians, and Muslims share.

pathologies of political life in the United States that paralyze the American diplomatic imagination. Tomorrow’s meeting may well demonstrate that, the election of Barack Obama notwithstanding, the United States is still unfit to manage the achievement of peace between Israel and the Arabs.

the American monopoly on the management of the search for peace in Palestine remains unchallenged. Since the end of the Cold War, Russia — once a contender for countervailing influence in the region — has lapsed into impotence. The former colonial powers of the European Union, having earlier laid the basis for conflict in the region, have largely sat on their hands while wringing them, content to let America take the lead. China, India, and other Asian powers have prudently kept their political and military distance. In the region itself, Iran has postured and exploited the Palestinian cause without doing anything to advance it. Until recently, Turkey remained aloof.

the United States has been obsessed with process rather than substance. It has failed to involve parties who are essential to peace. It has acted on Israel’s behalf to preempt rather than enlist international and regional support for peace. It has defined the issues in ways that preclude rather than promote progress. Its concept of a “peace process” has therefore become the handmaiden of Israeli expansionism rather than a driver for peace. There are alternatives to tomorrow’s diplomatic peace pageant on the Potomac. And, as Norway has shown, there is a role for powers other than America in crafting peace in the Holy Land.

Few doubt Mr. Obama’s sincerity. Yet none of his initiatives has led to policy change anyone can detect, let alone believe in.

t. For the most part, Arab leaders have timorously demanded that America solve the Israel-Palestine problem for them, while obsequiously courting American protection against Israel, each other, Iran, and — in some cases — their own increasingly frustrated and angry subjects and citizens.

the Obama administration has engaged the same aging impresarios who staged all the previously failed “peace processes” to produce and direct this one with no agreed script. The last time these guys staged such an ill-prepared meeting, at Camp David in 2000, it cost both heads of delegation, Ehud Barak and Yasser Arafat, their political authority. It led not to peace but to escalating violence. The parties are showing up this time to minimize President Obama’s political embarrassment in advance of midterm elections in the United States, not to address his agenda — still less to address each other’s agendas. These are indeed difficulties. But the problems with this latest — and possibly final — iteration of the perpetually ineffectual “peace process” are more fundamental.

The Mahmoud Abbas administration retains power by grace of the Israeli occupation authorities and the United States, which prefer it to the government empowered by the Palestinian people at the polls. Mr. Abbas’s constitutional term of office has long since expired. He presides over a parliament whose most influential members are locked up in Israeli jails. It is not clear for whom he, his faction, or his administration can now speak.

Yet, as I will argue,  the United States has been obsessed with process rather than substance. It has failed to involve parties who are essential to peace. It has acted on Israel’s behalf to preempt rather than enlist international and regional support for peace. It has defined the issues in ways that preclude rather than promote progress. Its concept of a “peace process” has therefore become the handmaiden of Israeli expansionism rather than a driver for peace. There are alternatives to tomorrow’s diplomatic peace pageant on the Potomac. And, as Norway has shown, there is a role for powers other than America in crafting peace in the Holy Land.

Yet, as I will argue,   the United States has been obsessed with process rather than substance. It has failed to involve parties who are essential to peace. It has acted on Israel’s behalf to preempt rather than enlist international and regional support for peace. It has defined the issues in ways that preclude rather than promote progress. Its concept of a “peace process” has therefore become the handmaiden of Israeli expansionism rather than a driver for peace. There are alternatives to tomorrow’s diplomatic peace pageant on the Potomac. And, as Norway has shown, there is a role for powers other than America in crafting peace in the Holy Land.

Yet, as I will argue,   the United States has been obsessed with process rather than substance. It has failed to involve parties who are essential to peace. It has acted on Israel’s behalf to preempt rather than enlist international and regional support for peace. It has defined the issues in ways that preclude rather than promote progress. Its concept of a “peace process” has therefore become the handmaiden of Israeli expansionism rather than a driver for peace. There are alternatives to tomorrow’s diplomatic peace pageant on the Potomac. And, as Norway has shown, there is a role for powers other than America in crafting peace in the Holy Land

President Obama’s inability to break this pattern must be an enormous personal disappointment to him. He came into office committed to crafting a new relationship with the Arab and Muslim worlds. His first interview with the international media was with Arab satellite television. He reached out publicly and privately to Iran. He addressed the Turkish parliament with persuasive empathy. He traveled to a great center of Islamic learning in Cairo to deliver a remarkably eloquent message of conciliation to Muslims everywhere. He made it clear that he understood the centrality of injustices in the Holy Land to Muslim estrangement from the West. He promised a responsible withdrawal from Iraq and a judicious recrafting of strategy in Afghanistan.  Few doubt Mr. Obama’s sincerity. Yet none of his initiatives has led to policy change anyone can detect, let alone believe in.

provide women with greater access to education and employment

These efforts by the state have run against Libya's extremely conservative patriarchal tr

ditions and tribal culture, which continue to foster gender discrimination.

or example, women still face unequal treatment in many aspects of family law.

o not permit any genuinely independent organizations or political groups to exist. Membership in any group or organization that is not sanctioned by the state is punishable by death under Law No. 71 of 1972. There are a number of women's organizations in Libya that purport to be independent, but they are all in fact closely linked to the state. Consequently, their efforts to promote women's emancipation have yielded little progress.

promote a greater awareness of domestic violence and the fact that more women are entering the workforce.

government temporarily restricted women from leaving the country without their male guardian, a step that the authorities later denied.

Libya has no constitution

aws and key declarations

1977 Declaration of the Authority of the People and the 1988 Great Green Charter of Human Rights in the Age of the Masses (Great Green Charter).

In addition, Article 1 of Law No. 20 of 1991

Women have been eligible to become judges since 1981, although they remain underrepresented in the judiciary. The first female judge was appointed in 1991, and currently there are an estimated 50 female judges

An adult woman is recognized as a full person before the court and is equal to a man throughout all stages of litigation and legal proceedings. However, in some instances, women are not considered to be as authentic witnesses as men.

Libya acceded to the UN Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) in 1989. At that time, it made reservations to Article 2 and Article 16, in relation to rights and responsibilities in marriage, divorce, and parenthood, on the grounds that these articles should be applied without prejudice to Shari'a. Libya made an additional general reservation in 1995, declaring that no aspect of accession can conflict with the laws of personal status derived from Shari'a.[15]

In June 2004, Libya became the first country in the Arab region to ratify the Optional Protocol to CEDAW.[16] The protocol allows Libyan groups and individuals to petition the UN CEDAW committee if they believe their rights under the convention have been violated.[17] However, because the committee can only issue nonbinding recommendations to states in response to these petitions, the practical effects of the protocol remain unclea

There are no genuinely independent nongovernmental women's rights groups in Libya. Several women's organizations claim to be independent, such as Al-Wafa Association for Human Services, which seeks to improve the status of women and "to further women's education and social standing."[18] However, all such organizations have close ties to the authorities. The charity Al-Wattasimu, for example, organized an international conference on women's rights in Tripoli in April 2007. Participants sought to draft new concepts and principles on women's rights and "to realize a strategic support group project for African women."[19] Al-Wattasimu is run by Aisha al-Qadhafi, the daughter of Muammar al-Qadhafi.

zations claim to be independent, such as Al-Wafa Association for Human Services, which seeks to improve the status of

has encoura

ged women to participate in the workforce and to exercise their economic rights.

Society in general still considers women's primary role to be in the home. While more young women in Libya aspire to pursue professional careers, their working lives are often cut short when they marry.

Their political rights and civic voice remain extremely limited on account of the nature of the regime and the fact that all political activity must be sanctioned by the authorities. Recent years have brought no real change in this respect, and women continue to play a marginal role in state institutions. For example, just 36 women gained s

eats in the 468-seat General People's Congress in the March 2009 indirect elections

Women remain underrepresented in the judiciary, with none serving on the Supreme Court

nces. For all its discourse on women's rights, the regime clearly remains extremely reluctant to appoint women to senior positions.

Women are even less likely to participate in the Basic People's Congresses in rural areas, and in some cases those who do attend choose to do so indirectly on account of conservative social attitudes.

Women have gained access to new sources of information in recent years, but the extent to which they can use this information to empower themselves in their civic and pol

itical lives remains limited by the general restrictions on independent political activity.

gime. Women increasingly use the Internet as a source of information, though satellite television, which is more accessible, is the most influential medium

t the same time, social and cultural attitudes are being influenced by growing access to satellite television and the Internet, and by a partial opening in the domestic media, which has led to an increased awareness of women's issues and greater room for discussion. The expansion of mobile telephone access has also give

n women a greater degree of freedom, especially in dealings with the opposite sex.

Mr. Hosny himself helped stoke those sentiments, saying, “There was a group of the world’s Jews who had a major influence in the elections who were a serious threat to Egypt taking this position.”

All of Egypt, indeed all of the Arab world, was talking with one voice of outrage and insult.

While no one here would argue that Israel and its supporters played no role in Mr. Hosny’s defeat to a Bulgarian diplomat, many people said that his failure was at least as much a sign of Egypt’s long, slow slide as the center of Arab culture, thought and influence. They said the defeat might represent a rejection of Muslims and Arabs, but perhaps more importantly a rejection of their authoritarian leaders.

Mr. Hosny, a favorite of President Hosni Mubarak, was roundly despised by many members of the nation’s cultural elite

pan-Arab daily newspaper Al Quds Al Arabi wrote that Mr. Hosny’s loss “comes as yet another confirmation of the Arab world’s — and Egypt’s in particular — backslide on the international arena,

considering the charges of anti-Semitism that derailed his candidacy, he has never been known as a strong opponent of normalizing ties with Israel.

Throughout his candidacy, Mr. Hosny struggled to mute the charges of anti-Semitism, efforts that caused many people in Egypt to wince as they watched a stalwart of the state apologize, to Israel no less. And they winced again, when he blamed a Jewish-Zionist conspiracy for his loss.

“The moment he lost he came back and started saying some of the most foul anti-Semitic statements against the Jews, confirming what the West had said about him.”

Mr. Hosny lost his bid for Unesco, but tried to turn that into a victory at home, returning as a victim, and for the state-run media a hero.

When it comes to domestic politics, she said, Egyptian officials often try to present themselves as anti-Israeli, even while serving as a mediator between Israel and the Palestinians.

Writing in the English-language Daily News, the chief editor, Rania al-Malky, suggested that Mr. Hosny might have done as well as he did because he was Arab and Muslim, not because he was qualified. His defeat, she wrote, should not surprise anyone.

she wrote, “you must admit that the Egyptian administration did not deserve to win this bid. How can a 22-year minister of a country where culture, education, health and science have regressed to the Dark Ages become the head of Unesco?”